Shloka 31

Bhūtavana–Kailāsa–Mandākinī–Rudrapurī: Śiva’s Jeweled Abodes and Perpetual Worship

Devanagari script

प्रतिद्वीपे मुनिश्रेष्ठाः पर्वतेषु वनेषु च नदीनदतटाकानां तीरेष्वर्णवसंधिषु

Transliteration

pratidvīpe muniśreṣṭhāḥ parvateṣu vaneṣu ca nadīnadataṭākānāṃ tīreṣvarṇavasaṃdhiṣu

Translation

Trên mỗi dvīpa, hỡi các bậc hiền triết tối thượng, những thánh nhân bậc nhất an trú trên núi và trong rừng; nơi bờ sông, suối, hồ, và tại chỗ giao hội của đại dương—lập nên các tòa thánh, dẫn dắt Paśu (linh hồn bị trói buộc) hướng về Pati, tức Śiva.

Word by Word

• प्रतिद्वीपे: in every dvīpa/region

• मुनिश्रेष्ठाः: the foremost sages

• पर्वतेषु: on mountains

• वनेषु: in forests

• च: and

• नदी: river

• नद: stream/river-current

• तटाकानाम्: of lakes/ponds

• तीरेषु: on the banks/shores

• अर्णव: ocean

• संधिषु: at junctions/confluences/meeting-points

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Sages (Munis)

FAQs

What is the importance of this verse in the context of Linga worship?

It maps the natural tirtha-landscape where Śaiva sages establish sanctity—riverbanks, forests, mountains, and ocean-junctions—settings traditionally suited for Linga-pratiṣṭhā, japa, and tapas that turn the mind from Pāśa (bondage) toward Pati (Śiva).

How does this verse describe the nature of Shiva (Shiva-tattva)?

By highlighting the sages’ pervasive presence across all lands, it implies Śiva-tattva as all-pervading and approachable through purified places and disciplined practice—Śiva as Pati who can be realized wherever dharma and sādhana are established.

What ritualistic or Yogic practice is highlighted here?

It points to tapas and tirtha-based sādhana—living in forests and by waters for japa, dhyāna, and Śaiva observances—an atmosphere aligned with Pāśupata-oriented restraint, worship, and inner purification.